Psalm 23 Poetics

Psalm Overview

• Grammar
• Semantics
• Story behind the Psalm
• Discourse
• Poetics

About the Poetics Layer

Exploring the Psalms as poetry is crucial for understanding and experiencing the psalms and thus for faithfully translating them into another language. This layer is comprised of two main parts: poetic structure and poetic features. (For more information, click 'Expand' to the right.)

Poetic Structure

In poetic structure, we analyse the structure of the psalm beginning at the most basic level of the structure: the line (also known as the “colon” or “hemistich”). Then, based on the perception of patterned similarities (and on the assumption that the whole psalm is structured hierarchically), we argue for the grouping of lines into verses, verses into strophes, strophes into stanzas, etc. Because patterned similarities might be of various kinds (syntactic, semantic, pragmatic, sonic) the analysis of poetic structure draws on all of the previous layers (especially the Discourse layer).

Poetic Features

In poetic features, we identify and describe the “Top 3 Poetic Features” for each Psalm. Poetic features might include intricate patterns (e.g., chiasms), long range correspondences across the psalm, evocative uses of imagery, sound-plays, allusions to other parts of the Bible, and various other features or combinations of features. For each poetic feature, we describe both the formal aspects of the feature and the poetic effect of the feature. We assume that there is no one-to-one correspondence between a feature’s formal aspects and its effect, and that similar forms might have very different effects depending on their contexts. The effect of a poetic feature is best determined (subjectively) by a thoughtful examination of the feature against the background of the psalm’s overall message and purpose.

Poetics Visuals for Psalm 23

Poetic Structure

Poetic Macro-structure

Notes

v. 6c: ** for revocalization see exegetical issue The Text of Ps. 23:6b (MT: וְשַׁבְתִּ֥י).

Most interpreters of Psalm 23 tend to divide the psalm into two major sections: vv. 1-4 // vv. 5-6. This division corresponds to the imagery of shepherding and hospitality.

• The first section (vv. 1-4) is bound together by the portrayal of YHWH as David's shepherd. The presence of similar sounds (cf. below) also binds vv. 1-4:

v. 1 רֹ֝עִ֗י לֹ֣א אֶחְסָֽר and v. 4 לֹא־אִ֘ירָ֤א רָ֗ע

vv. 2-4 - יְנַֽחֲמֻֽנִי - יַֽנְחֵ֥נִי - מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי

• This first section is further subdivided into two smaller sections (vv. 1-3 // v. 4). The following items bind vv. 1-3:
  • Participant analysis: David and YHWH are the participants in this section.
  • YHWH is spoken of in the 3rd person.
  • Ascending number of lines-per-verse (from monocolon to bicolon to tricolon).
  • Distribution of verb stem: Hiphil (יַֽנְחֵ֥נִי - יַרְבִּיצֵ֑נִי) and polel (יְשׁוֹבֵ֑ב) verbs occur only in this section.
  • References to the divine name frame this section: שְׁמֽוֹ / יְהוָ֥ה (cf. Ps 100: 1 and 4c for a similar case).
• vv. 1-3 is also characterized by the passivity of the psalmist as he is "herded" by YHWH. Verse 4 interrupts the series of "herding" verbs as the psalmist acts (אֵלֵ֨ךְ - I walk).
• Unlike vv. 1-3 where YHWH is spoken of in the 3rd person, in v. 4 YHWH is addressed directly. Moreover, line 4c stands at the center of the psalm. The Hebrew words כִּי־אַתָּ֥ה עִמָּדִ֑י (“for you are with me”) in v. 4c are preceded and succeeded by 26 words, placing them at the very center of the psalm.
• The second section (vv. 5-6) is bound together by the portray of YHWH as David's host and by the repetition of sounds in תַּעֲרֹ֬ךְ ל and לְאֹ֣רֶךְ which forms an inclusio around vv. 5-6. Furthermore, this section is also linked by a static number of cola (both verses contain four lines each).
• The two sections (vv. 1-4 // vv. 5-6) are joined together by a chiasm: The A-items present YHWH being spoken of in 3rd person and two participants (YHWH and David). The B-items, on the other hand, present YHWH being addressed directly (2nd person) and three participants (YHWH, David, and harm/adversaries).

A. YHWH 3rd person / Participants: David and YHWH

B. YHWH 2nd person / Participants: David, YHWH, potential harm

B'. YHWH 2nd person / Participants: David, YHWH, adversaries

A'. YHWH 3rd person / Participants: David and YHWH

• In addition to the chiasm, the psalm as a whole is bound together as a unit by an inclusio of the divine name (which occurs at beginning and end of the psalm), the repetitions of 1cs suffix pronoun, and the preposition bet.
• Concerning the structure of the psalm, Smith commented, "The opening of Psalm 23, vv. 1-3, depicts God before the psalmist. The middle of the poem, v. 4, describes God with the psalmist. The end of the poem, vv. 5-6, invokes divine goodness and mercy to follow after the psalmist. The structure of the psalm, beginning, middle and end, represents how the divine presence goes before, with and after the psalmist, as the psalmist Journeys to the temple. The recognition of this pattern also highlights v. 4, the turning point of the psalm."

Other observations

• Psalm 23 is marked by a series of phonological connections; i.e., several words present similarity of sounds:
  • v. 1 (אֶחְסָֽר) and v. 6a (וָחֶ֣סֶד)
  • v. 2ab (בִּנְא֣וֹת) and (מְנֻח֣וֹת)
  • v. 2 (יְנַהֲלֵֽנִי) and v. 3 (יַֽנְחֵ֥נִי)
  • v. 2 (מְנֻח֣וֹת) and v. 4 (יְנַֽחֲמֻֽנִי) - Fokkelman commented, "the word יְנַֽחֲמֻֽנִי in v. 4 echoes the word מְנֻח֣וֹת in v. 2."
  • v. 2 (דֶּ֭שֶׁא) and v. 5 (דִּשַּׁ֖נְתָּ)
  • v. 2 (מֵ֖י) and v. 6 (יְמֵ֣י)
  • v. 3 נַפְשִׁ֥י יְשׁוֹבֵ֑ב - The "feature-sharing sounds are š and p/b."
  • v. 3 (יַֽנְחֵ֥נִי) and v. 4 (יְנַֽחֲמֻֽנִי)
  • v. 3 (בְמַעְגְּלֵי־צֶ֝֗דֶק) and v. 4 (בְּגֵ֪יא צַלְמָ֡וֶת)
  • v. 4 שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ
  • v. 5 (תַּעֲרֹ֬ךְ לְ) and v. 6 (לְאֹ֣רֶךְ)
  • v. 5 alliteration of the letter shin: דִּשַּׁ֖נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י

• Lexical parallelism
  • vv. 1 and 4c: Repetition of the negative particle לֹא.
  • vv. 2 and 5: semantic parallelism related to liquids (v. 2 מֵ֖י [waters of] and v. 5 שֶּׁ֥מֶן [oil]).
  • vv. 3a and 6c: Repetition of the root שׁוּב (restore/return) if following the MT. One of the most debatable issues of Psalm 23 concerns the verb וְשַׁבְתִּי in v. 6c. Although the Masoretic text reads וְשַׁבְתִּי (from the root שׁוּב - "to return"), we have followed the majority position in revocalizing the MT וְשַׁבְתִּי to וְשִבְתִּי (from the root יָשַב - "to dwell"). See The Text of Ps. 23:6b for a detailed discussion.
  • v. 6bd: repetition of יוֹם (days).

Line Division

• v. 6c: ** for revocalization see exegetical issue The Text of Ps. 23:6b (MT: וְשַׁבְתִּ֥י).
• The proposed line division fully agrees with Jacobson and Tanner, Fokkelman, Kissane, and Kraus. For modern translations supporting this division, you may confer ESV, NRSV, etc.). It also accords with Van der Lugt's, Pardee's, and Wilson's divisions with the exception of v. 4ab (גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת // לֹא־אִ֘ירָ֤א רָ֗ע) which they take as a tricolon (גַּ֤ם כִּֽי־אֵלֵ֨ךְ // בְּגֵ֪יא צַלְמָ֡וֶת // לֹא־אִ֘ירָ֤א רָ֗ע). We favored reading גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת as a single line for three main reasons: (1) there is no clause boundary between, (2) the accent on אֵלֵ֨ךְ is a conjunctive, (3) the LXX, Berlin Qu 680, and Nahal Hever scroll keep אלךְ and בגיא together on the same line.
• vv. 1-3 present an ascending number of lines-per-verse (from monocolon to bicolon to tricolon). The proposed division of Ps 23:1-3 into lines is reflected in the LXX according to Rahlfs' 1931 edition.
• v. 4 is composed of one bicolon and one tricolon.
• vv. 5 and 6 have two bicola each
• Psalm 23 has four subsections (vv. 1-3 // v. 4 // v.5 // v.6) containing 19 lines arranged in a descending series of 6-5-4-4 cola. Moreover, the psalm has 52 words with an average of 2 words per line.
• Line 4c stands at the center of the psalm. The Hebrew words כִּי־אַתָּ֥ה עִמָּדִ֑י (“for you are with me”) in v. 4c are preceded and succeeded by 26 words, placing them at the very center of the psalm. The centrality of v. 4c and the occurrence of the divine name in the first and last verses may serve to emphasize YHWH's presence with the psalmist. There was not one day of the psalmist's life when he was alone. YHWH is always with us.
• vv. 1, 4a, and 6a are the longest lines of the psalm (4 prosodic words each).
• The proposed division of Psalm 23 into lines is reflected in the LXX according to Rahlfs' 1931 edition with the exception of three verses (vv. 4, 5, and 6):
  • While the LXX divides v. 4 into one tricolon, we have divided this verse into one bicolon and one tricolon. This division is supported by the MT accents as well as the pausal forms. For example, the LXX places שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃ into one single line, but we divided this line into two lines because of the pausal form in וּ֝מִשְׁעַנְתֶּ֗ךָ.
  • Although the LXX has three lines for v. 5 and two lines for v. 6, we have divided both verses into four lines (=4 bicolic verselines). This division is supported by the MT accents, and it maintains the b-line with two words (all b-lines except v. 2b are composed of two words).
• For an overview of other structural analyses, see Van der Lugt 2006, 252-253.

Poetic Features

1. Poetic Presence

Feature

Verse 4c stands out in several ways:

• Centrality of v. 4c (כִּי־אַתָּ֥ה עִמָּדִ֑י - because you are with me); balanced word count (26 words) before and after v. 4c
• v. 4c introduces a shift from speaking about YHWH (3rd person) to addressing him directly (2nd person)
• v. 4 has the most number of lines (five lines) of any verse in the psalm
• v. 4 is the peak of the ascending number of lines-per-verse (from monocolon to bicolon to tricolon to pentacolon)
• v. 4 is the only place where personal pronouns appear in the psalm (אַתָּ֥ה "you" and הֵ֣מָּה "they")
• v. 4 is the only verse with the presence of subordinating markers (גַּ֤ם כִּֽי - "even when" and כִּי "because")

This feature is underscored by an inclusio of the divine name which occurs at beginning and end of the psalm.

Effect

The centrality of v. 4c and the occurrence of the divine name in the first and last verses may serve to emphasize YHWH's constant presence with the psalmist. There was not one day of the psalmist's life when he was alone. No matter where the psalmist was (in green pastures, in a valley, in YHWH's house), God was with him.

Moreover, the ascending number of cola seems to stand in contrast with the psalmist's potential topographical descent into a valley. By contrasting with the descending into a valley, the ascending number of lines subverts the expected outcome of fear. Although the psalmist may descend into a low, dark, and dangerous valley, his confidence is at its highest for YHWH is with him.

2. Before Beside Behind

Feature

The verbs יְנַהֲלֵֽנִי "he leads me" (v. 2b) and יַֽנְחֵ֥נִי "he leads/guides me" (v. 3b) are phonologically and semantically similar. These verbs contrast semantically to the verb יִ֭רְדְּפוּנִי "[goodness and loyalty] will pursue me" (v. 6a), with יְנַהֲלֵֽנִי and יַֽנְחֵ֥נִי depicting the first participant in front of/before the second participant, and יִ֭רְדְּפוּנִי flipping the image to depict the first participant chasing/behind the second participant. Moreover, the phrase כִּי־אַתָּ֥ה עִמָּדִ֑י "because you are with me" is at the center of the psalm, and it highlights the central theme of God's presence with the psalmist. Hence, the phrase כִּי־אַתָּ֥ה עִמָּדִ֑י together with the verbs יַֽנְחֵ֥נִי, יְנַהֲלֵֽנִי, and יִ֭רְדְּפוּנִי illustrate God's position in relation to the psalmist.

Effect

The verbs יַֽנְחֵ֥נִי ,יְנַהֲלֵֽנִי, and יִ֭רְדְּפוּנִי identify YHWH's position with relation to the psalmist. The use of these verbs draws attention to the various ways in which the psalmist has felt YHWH's presence. In the fields and streams, YHWH leads him (i.e., YHWH is before him). In the midst of danger, YHWH stands beside him. And as the psalmist looks ahead to the rest of his life, he knows YHWH's goodness and loyalty will chase after him (i.e., YHWH's attributes will pursue the psalmist from behind). By characterizing YHWH's position as "before, beside, and behind," the psalmist acknowledges the inescapability of God's presence. In other words, God surrounds David and hems him in (cf. Pss 125:2 and 139:5).

3. Not Alone Not Afraid

Feature

Psalm 23 is bound together by a chiastic pattern ABB'A'

• A/A'
  • In both "A" sections, YHWH is spoken of in the 3rd person
  • Both "A" sections feature David and YHWH as the participants
• B/B'
  • In both "B" sections, YHWH is addressed in the 2nd person
  • Both "B" sections feature David, YHWH, and harm/adversaries as the participants

Effect

The psalm begins and ends with YHWH and David. In the middle of the psalm, we have the mention of "harm" (v. 4) and "adversaries" (v. 5). Interestingly, they are mentioned precisely at the point where YHWH is the closest to the psalmist (i.e., where David addresses YHWH directly). Only when David is in the presence of harm/adversaries does he begin to address God directly (vv. 4-5) perhaps implying that God's presence is experienced most acutely in time of danger. YHWH will protect David from anything or anyone that could potentially cause him harm.

Repeated Roots

The repeated roots table is intended to identify the roots which are repeated in the psalm.

For legend, click "Expand" to the right

Legend for Repeated Roots

The divine name (יְהוָה - YHWH) occurs 2x (vv. 1 and 6 - the divine name is at the beginning and end of the psalm). The following roots also occur 2x within the psalm: שׁוּב (restore/return - vv. 3 and 6) and יוֹם (days v. 6bd). Note: One of the most debatable issues of Psalm 23 concerns the verb וְשַׁבְתִּי in verse 6. Although the Masoretic text reads וְשַׁבְתִּי (from the root שׁוּב - "to return"), we have followed the majority position in reading the text as וְשִבְתִּי (from the root יָשַׁב - "to dwell"). For this reason, the root שׁוּב is not represented in the repeated roots table. See The Text of Ps. 23:6b for a detailed discussion.

Based on our Creator Guidelines, "the repeated roots table is intended to identify content words (i.e. those that have semantic content, as opposed to function words like prepositions or conjunctions)." For this reason, the following roots were repeated throughout the psalm but were not included in the table: כִּי (v. 4ad) and לֹא (vv. 1 and 4).

Possible implications: The Hebrew words כִּי־אַתָּ֥ה עִמָּדִ֑י (“because you are with me”) in v. 4c are preceded and succeeded by 26 words, placing them at the very centre of the psalm (cf. van der Lugt 2006, 252). The centrality of v. 4c and the occurrence of the divine name in the first and last verses may serve to emphasize YHWH's presence with the psalmist. There was not one day of the psalmist's life when he was alone. YHWH is always with us.

Bibliography

Alter, Robert. 2019. The Hebrew Bible: The Writings. Vol. 3. New York: W.W. Norton & Company.

Craigie, Peter C. 2004. Word Biblical Commentary: Psalms 1–50. 2nd ed. Vol. 19. Nashville: Nelson Reference & Electronic.

DeClaissé-Walford, Nancy L., Rolf A. Jacobson, and Beth Laneel Tanner. 2014. “Book One of the Psalter: Psalms 1–41,” in The Book of Psalms, ed. E. J. Young, R. K. Harrison, and Robert L.

Fokkelman, J. P. 2000. Major Poems of the Hebrew Bible: At the Interface of Hermeneutics and Structural Analysis. Studia Semitica Neerlandica. Assen, The Netherlands: Van Gorcum.

Grosser, Emmylou. 2023. Unparalleled Poetry: A Cognitive Approach to the Free-Rhythm Verse of the Hebrew Bible. New York: Oxford University Press.

Kirkpatrick, Alexander F. 1906. The Book of Psalms. London: Cambridge University Press.

Kissane, Monsignor Edward J. 1953. The Book of Psalms: Translated from A Critically Revised Hebrew Text. Vol. 1. Maryland: The Newman Press.

Kraus, Hans-Joachim. 1988. Psalms 1–59. Minneapolis: Fortress.

Lugt, Pieter van der. 2006. Cantos and Strophes in Biblical Hebrew Poetry: With Special Reference to the First Book of the Psalter. Vol. 1. 3 vols. Oudtestamentische Studiën 53. Leiden: Brill.

Pardee, Dennis. 1990. "Structure and meaning in hebrew Poetry: The Example of Psalm 23." MAARAV 5-6, Vols. 5-6, 239-280.

Ross, Allen P. 2011. A Commentary on the Psalms 1-41. Vol. 1. Grand Rapids: Kregel.

Schökel, Luis Alonso. 1992. Salmos I (Salmos 1-72): Traducción, Introducciones y Comentario. Navarra: Verbo Divino.

Smith, Mark S. 1988. "Setting and Rhetoric in Psalm 23." Journal for the Study of the Old Testament, 13 (41), 61-66.

VanGemeren, Willem. 2008. Psalms: The Expositor's Bible Commentary. Grand Rapids: Zondervan.

Wilson, Gerald H. 2002. The NIV Application Commentary: Psalms. Vol. 1. Grand Rapids: Zondervan.